Maamar Hayom Haras Olom 5713 part one. Maase is the end of lifnei haTzimtzum and Machshava means Atzilus. All year only Sof Maase [Kav] comes into Atzilus, on Rosh Hashana Techilas Maasecha [Ohr Lifnei HaTzimtzum that is the mekor for Olomos and higher] also comes down until Asiya. Machshava is Atzilus [explanation: Koach HaGiluy and not a Livush].

Rosh Hashana we reach Techillas Maasecha (and higher). This manifests in the idea of Is'hapcha that is higher than Is'kafia. The Rebbe explains two levels in Is'hapcha: A. Where the darkness is replaced by light, B. Where the darkness itself shines. This latter idea is the true uniqueness of Rosh hashana.

Chapters 2-3 explain how the Neshama is in the Tzelem and Dimus of G-dliness allowing her to experience one of several levels of Achdus. Sin however, cuts this inspiration source off. Then the Neshama needs Korbonos to draw energy from Tohu to compensate for the wrong.

Questions and answers. Though Korbonos [that the Torah advocates] are higher than Adam, however Neshamos Yisroel are mushrash in Atzmus (HaKadosh Boruch Hu) higher than all. This becomes relevant on Rosh Hashana when all goes back to Atzmus.

This typical Rosh Hashana Ma'amar explores the idea of 'Helem'. When all godliness is gone, what is left? God! This is the 'Koach HaHelem of Malchus. All the revelations from Malchus are added to it in the process of 'Binytan Hamalchus' and when all of that is nistalek (removed) what is left is Helem of malchus, which is the Koach (through blowing Shofar) to reveal Malchus again by rebuilding her.

A Ma'amar of the Alter Rebbe and the Tzemach tzedek that has not been developed by the later Rabeiim that much, is always full of surprises.

This Ma'amar can be seen as two distinct discussions:

1) How could a Yid appear side by side with Malachim who are prosecuting them on Rosh Hashana itself.We get the koach from the fact that Yidden in this world, deal with (and overcome) the 'Banos' (daughters) of these evil Malachim and reveal 'B'Chul MiOdecha'.

2) The idea that we are given Koach (from the thirteen attributes of mercy) to do the Avoda and are then rewarded with the thirteen attributes on a higher level. This is true in daily Davening and in the yearly journey as well.

The fact that on Rosh Hashana both levels (1- זה היום, and 2- חפץ חסד which is beyond man's levels) is because of a third idea which is true on Rosh Hashana: the fact that the source of the jewsish people is in Atzmus, higher than חפץ חסד.

And although חפץ חסד (like everything else) has it's roots in Atzmus, but having roots there is not the same as the Etzem being brought forward, as opposed to the Etzem motivating the creation without this highest of sources being revealed.

The three ideas of: 1) זה היום which is man revealing his purpose, and 2) תחילת מעשיך, revealing the G-dly will that is beyond man, and 3) the fact that Yidden are one with Atzmus; corresponds to the three levels of: מלכיות and זכרונות and שופרות.

In the person's נפש these three levels also exist.

It is the three levels of 1) כחות פנמיים and 2) כחות מקיפים and 3) עצם הנפש.

But there's the fourth level which is not in the person but in the שופר, and only when it is no longer attached to it's living source.

In Avoda this is the ideas of קבלת עול and ביטול and עשי'ה and it corresponds to the Jewsih גוף and physical things beyond the גוף that affect a דירה לו יתברך בתחתונים.

The Rebbe finishes by explaining how worthy we are on Rosh Hashana for all Hasehm's blessings.

In the last Ma'amar the idea was that we affect the bringing forward of מקור כל התענוגים through blowing Shofar.

Here the argument is put forth that the highest idea is not doing for any kind of pay back or effect but simply to do [create] the will of God and no more.

The Rebbe explains that this is the idea of 1) the simple sound of the Shofar, 2) The simple wordless voice in the משל of the בעל שם טוב for תקיעות, and 3) the משל of ר' לוי יצחק מבאררדיטשאוו of the simple clothing worn by the King and His savior.

There is not much explanation of this other than to explain that there are levels (or truths) of godliness that cannot be reached or stimulated from the outside yet Yidden reach the unreachable and this is connected to the idea of His Kingship reaching Him where there is nothing other at all and this we -Jews- bring down onto His world and to all of creation.

היום הרת עולם means that today man was not only created but conceived, originally as four separate elements and only afterwards joined together, so the Avoda must involve the ideas of each of the four elements separately and only afterwards as they are joined.

This is a hemshech to the Rosh Hashana Ma'amar. The discussion here is about the idea of special prayer (connected to Davening with a Minyan or during the ten days of T'shuva when one is equal to an entire Minyan) that Hashem cannot ignore and He must answer kvayachol.

On one level there is only one such higher level, but on another there are many different level of 'special' levels. The resolution to this contradiction is understood based on what we talked about in the Rish hashana Ma'amar, the two ideas of chidush and bringing down. In chidush (and aliya) there is only one level, but in bringing it down there are numerous levels.

The Ma’amar explains the need to renew the M'lucha from Atzmus. This is done by Yidden through 'crowning Him'.

The Rebbe argues that the fact that we crown Him and that we use a human Mashal is proof that every Jew has the equivalence of this Ratzon and for a Bayis (at the core our beings) like Hashem wishes to be a King.

The second part of this Ma'amar continues discussing Rosh HaShana's interruption and renewal but adds a few new ideas.

(Much of what was taught and is written here is the understanding of the teacher and subject to debate).

1) since Yidden are the ones making Him King again it must be because they are rooted in Atzmus,

2) The departure of His Kingship is actually the Kingship being raised up a level to be one with Atzmus and when it is renewed it is on a higher level.

3) Accordingly Yidden have a hand not only in the renewal but in the departure itself, because Hashem can only depart because He knows that Yidden will renew His Kingship.

4) Finally Rosh HaShana itself is a day of Simcha, because of Yidden's contribution (though the Kingship over the world is not visible until Sukkos). This is consistent with the Ba'al Shem Tov's original interpretation of the words '... Liyom Chagainu'.

The middle of the Maamar Vahaya bayom hahu (the beginning and the end will be n the next shiur IYH) deals with the pisgam (from Siddur) Ze HaYom Techillas ma'asecha zikaron LiYom Rishon.

Is our Rosh Hashana higher or lower than the one Hashem inspired in the beginning of time 'Ki Chafetz Chesed Hu'.

Answer: On the 'Teva HaTov LeHaitiv' level the first one was was higer and now is only 'Zikaron LiYom Rishon', but on the level of 'LiMaasei yadecha Tichsof' what we do now ius higher and it is a Zikaron to the first Rosh Hashana when adam HaRishon crowned Hashem as King.

Why is the Shofar of Liasid discribed as the 'great Shofar' that no one is identified as the blower, because this returns the Yid whose gone out (even) of Hishtalshelus of Asiya! That he too should be brought back from Ashur and Mitzrayim.

This Rosh Hashana Maamar explains that though all things, including time (and space) itself are renewed from nothingness every second some things, moments and people (Yidden) are special. All these come together to crown Hashem as King on Rosh Hashana.

Renewal on Rosh Hashana for the whole year and especially for this month is accomplished through our efforts. The same idea can be demonstrated regarding the events surrounding the Tzemach Tzedek's birth.